On Jun 11, 6:19 pm, goodiphone888
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iphone)
Mini iphone(dual card and dual standby with TV function (300 us dollar
or 230 euro for 2 iphone)
Nokia N96 (dual card and dual standby with TV function) (300 us dollar
or 230 euro for 2 iphone)
Blackberry Bold with wifi and gps (8gb is 250 us dollar) (16gb is 300
us dollar).
HTC Diamond with gps and wifi (8gb is 250 us dollar) (16 gb is 300 us
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Google with gps and wifi (8gb is 250 us dollar) (16gb is 300 us
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this price include shipping fee.
--
goodiphone888
Understanding Islam
August 30th, 2008
What you are about to read might sound unusual but it could be very
enlightened.
Understanding Islam
by Fr. Theodore Pulcini
Muslims now constitute a significant minority in Western countries,
most notably France, Britain, Germany, Canada, and the United States.
Consequently, those in the West engaged in theological discourse and
pastoral work can no longer consign Islam to the outer limits of their
universe of religious concerns. Islam is no longer just "over there,"
an exotic feature of distant cultures; it is a well-established
component of our own religious landscape and deserves attention from
all who work to further the Reign of God in our culture.
Having taught courses in Islamic civilization as part of the religious
studies curriculum at both secular and church-related institutions, I
can give ample testimony to the antagonistic images of Islam obtaining
in, and actively perpetuated by, many Western circles. In some cases,
it is alarmism that fuels the antagonism ("Muslims are taking over the
world!"); in others, the indignation of post-modern Westerners who
resent the very existence of a powerful religious tradition which
seems to foster "unenlightened" values ("Islam is intolerant, it
oppresses women, etc."). It is a situation fraught with the real
possibility of bigotry and violence.
As "people of religion," we can be particularly effective in shaping
religious sentiment toward Muslims in our society. We can either stoke
the fires of antagonism, feeding into the dominant societal trend of
"demonizing" Islam and Muslims; or we can fight those fires,
challenging people to come to a well-informed, balanced appreciation
of this "other" in our midst. Most of us, I assume, would affirm the
desirability of the latter option. I would like to offer a few
suggestions as to how that option might be realized.
First, expose the caricatures — both our own and those of others. Such
caricatures are usually based on the assumption that Islam is
monolithic and that Muslim communities are homogeneous. Both
assumptions are false. Just as there are many "Christianities," there
are many "Islams" and most have very little to do with "Islamism,"
that militant, extremist fringe of Islam which, despite its claim to
"traditionalism," actually violates such perennial Islamic values as
tolerance, forbearance, hospitality, and broad-mindedness. A number of
excellent resources can help you in this process — see the attached
reading list. All the recommended authors are Christians who have done
much to dispel the rampant misinformation concerning Islam.
Second, reflect on what underlies our tendency to caricature Islam.
Many in the Christian world have thrown themselves headlong into the
process of challenging the traditional shape of our society and want
to eradicate the very memory of its "oppressive" structures. Modernity
is uncomfortable with the demands of tradition. When Islam presents
itself — unabashedly, unashamedly — as a traditional religion, i.e.,
as a religion based on the structures and values of a traditional
cultural system, those who are shaped by secular culture wince. They
are reminded of what our own communities once affirmed (and in some
quarters, still do affirm) to be true and what was once imposed (and
in some quarters, still is imposed) as obligatory. Moreover, I think
many recognize, even if only reluctantly, that in dismantling the
traditional shape of our religious life, in many ways our religious
communities have been debilitated. Islam’s vitality and self-
confidence reminds us of what we have lost. In short, the growing
strength of Islamic identity and the resurgence in Islamic practice
only serve to underscore the progressive weakening of Christian
identity and the steady diminishment of Christian practice in
secularized Western societies. We resent Islam’s newly found vitality
because it draws attention to our present malaise.
Third, appreciate the practical, external expressions of faith that
typify Islamic life. We have much to learn in this regard from Islam.
A few years ago even Pope John Paul II pointed to the Muslim fast
during the month of Ramadan as an example of the kind of zeal and
discipline Christians should, but today rarely do, bring to Lenten
fasting. Islam also requires regular prayer — at least five times a
day for the observant Muslim. (While at the University of Pittsburgh,
I would regularly chance upon a Muslim student in a quiet corner of a
library "making salat" on a prayer rug.) How many Christians can claim
to set aside time for prayer so regularly? Muslims must give alms
(zakat), not just when they feel moved to do so but as a requisite
part of their religious practice; year by year they return a certain
percentage of their wealth to the community to even up the
inequalities that separate the "haves" from the "have nots." Do we
feel so obliged to bridge the gap between the rich and the poor in our
communities? Islamic life requires pilgrimage, an experience now
largely de-emphasized in modern Christian life. It requires bodily
acts of worship like bowing and prostrating, gestures often dismissed
as archaic to the "sophisticated" modern Christian. In short, for all
of our talk of "incarnational" Christianity, we are becoming a
religion less and less likely to enflesh our religious sentiments in
external expression. We stress thought and emotion over physicality,
enforcing a kind of neo-Gnosticism that sees religion primarily as a
"spiritual" sentiment, having little to do with bodily performance.
This is, I would say, a most unfortunate trend. Islam reminds us of
the need for physical religious enactment.
Fourth, highlight the Islamic emphasis on community life and on the
individual’s accountability to community standards. As Christianity in
the Western world becomes more atomized and Christian spirituality
more privatized, Islam provides a strong testimony to the power of
community. One of my Muslim students once remarked, "Wherever I go,
whether in the Islamic world or outside it, even if I cannot find a
local community of Muslims, I am always aware that I am part of a
worldwide community. This is always at the forefront of my mind. It
forges my whole identity. It guides my every action. The umma [Islamic
community] gives me strength, and I willingly give it my loyalty." In
a culture where commitment to religious community is becoming
increasingly rare, and accountability of any sort (whether to a
religious tradition or any other "authority") is seen almost as an
infringement of personal rights, the communocentric emphasis of Islam
can seem somewhat archaic. It should, however, challenge us Christians
in particular to revitalize our communal structures, even if that
means drawing boundaries between ourselves and "the world," boundaries
that have been blurred by encroaching secularization. In re-thinking
our definition of religious communities and re-shaping the dynamics of
life within them, we can learn some valuable lessons from the Muslim
experience.
Fifth, use dialogue with Islam as a way not only to increase our
appreciation of the Islamic tradition but also to deepen our
appreciation of the distinctive features of our own. Make no mistake
about it: despite sizeable areas of "common ground," there is a wide
theological chasm between Islam and Christianity. It was largely in
reaction to an often distorted presentation of Christian doctrine that
Islam formed its own doctrinal heritage. Islamic doctrine challenges
us to embrace anew those facets of Christian theology which
differentiate us from Muslims — especially the mystery of the Trinity
and the divine Sonship of Christ — and then to find new and ever more
insightful ways of articulating these dogmas. Simple repetition of
traditional formulas usually does not suffice to foster greater
understanding of Christianity among Muslims (or among Christians, for
that matter)! In questioning the central Christian doctrines, Islam
serves us well: it requires us to focus specifically on those
distinctive beliefs that are constitutive of our view of God and the
world and to find more effective ways of proclaiming and explaining
them both to those within the "household of Christianity" and to those
without.
Sixth, and finally, make personal contact with Muslim communities and
individuals. It is much more difficult to caricature people we know
than those we keep at a distance. Call the local Islamic center and
ask to be put on the mailing list. These centers often sponsor
lectures of public interest; attend one and talk to members of the
host community. Groups from the mosque and your church may want to
exchange visits. Social service programs can provide opportunities for
mosque and church to join together in a common cause. The
possibilities for such encounters abound and, if realized, usually
bear much good fruit.
Conclusion: On their course evaluation forms, two students in my
"Introduction to Islamic Civilization" wrote remarks that I found
especially gratifying. The first wrote, "When I signed up for this
course, I had nothing but disdain for Muslims; now I am actually able
to see the beauty of their religion." The other wrote, "Studying Islam
has made me better able to see what it means for me to say that I am
Christian." These students articulated well what I consider the two
main reasons for us to come to an appreciation of Islam. Doing so will
enable us not only to affirm this important "other" in our midst and
but also to clarify our own identity.
———————
For more information about Islam
http://english.islamway.com/
http://www.islamhouse.com/
http://www.discoverislam.com/
http://www.islambasics.com/index.php
http://english.islamway.com/
http://www.islamtoday.net/english/
http://www.islamweb.net/ver2/MainPage/indexe.php
http://www.sultan.org/
Contact Us At
***@gmail.com
Understanding Islam
August 30th, 2008
What you are about to read might sound unusual but it could be very
enlightened.
Understanding Islam
by Fr. Theodore Pulcini
Muslims now constitute a significant minority in Western countries,
most notably France, Britain, Germany, Canada, and the United States.
Consequently, those in the West engaged in theological discourse and
pastoral work can no longer consign Islam to the outer limits of their
universe of religious concerns. Islam is no longer just "over there,"
an exotic feature of distant cultures; it is a well-established
component of our own religious landscape and deserves attention from
all who work to further the Reign of God in our culture.
Having taught courses in Islamic civilization as part of the religious
studies curriculum at both secular and church-related institutions, I
can give ample testimony to the antagonistic images of Islam obtaining
in, and actively perpetuated by, many Western circles. In some cases,
it is alarmism that fuels the antagonism ("Muslims are taking over the
world!"); in others, the indignation of post-modern Westerners who
resent the very existence of a powerful religious tradition which
seems to foster "unenlightened" values ("Islam is intolerant, it
oppresses women, etc."). It is a situation fraught with the real
possibility of bigotry and violence.
As "people of religion," we can be particularly effective in shaping
religious sentiment toward Muslims in our society. We can either stoke
the fires of antagonism, feeding into the dominant societal trend of
"demonizing" Islam and Muslims; or we can fight those fires,
challenging people to come to a well-informed, balanced appreciation
of this "other" in our midst. Most of us, I assume, would affirm the
desirability of the latter option. I would like to offer a few
suggestions as to how that option might be realized.
First, expose the caricatures — both our own and those of others. Such
caricatures are usually based on the assumption that Islam is
monolithic and that Muslim communities are homogeneous. Both
assumptions are false. Just as there are many "Christianities," there
are many "Islams" and most have very little to do with "Islamism,"
that militant, extremist fringe of Islam which, despite its claim to
"traditionalism," actually violates such perennial Islamic values as
tolerance, forbearance, hospitality, and broad-mindedness. A number of
excellent resources can help you in this process — see the attached
reading list. All the recommended authors are Christians who have done
much to dispel the rampant misinformation concerning Islam.
Second, reflect on what underlies our tendency to caricature Islam.
Many in the Christian world have thrown themselves headlong into the
process of challenging the traditional shape of our society and want
to eradicate the very memory of its "oppressive" structures. Modernity
is uncomfortable with the demands of tradition. When Islam presents
itself — unabashedly, unashamedly — as a traditional religion, i.e.,
as a religion based on the structures and values of a traditional
cultural system, those who are shaped by secular culture wince. They
are reminded of what our own communities once affirmed (and in some
quarters, still do affirm) to be true and what was once imposed (and
in some quarters, still is imposed) as obligatory. Moreover, I think
many recognize, even if only reluctantly, that in dismantling the
traditional shape of our religious life, in many ways our religious
communities have been debilitated. Islam’s vitality and self-
confidence reminds us of what we have lost. In short, the growing
strength of Islamic identity and the resurgence in Islamic practice
only serve to underscore the progressive weakening of Christian
identity and the steady diminishment of Christian practice in
secularized Western societies. We resent Islam’s newly found vitality
because it draws attention to our present malaise.
Third, appreciate the practical, external expressions of faith that
typify Islamic life. We have much to learn in this regard from Islam.
A few years ago even Pope John Paul II pointed to the Muslim fast
during the month of Ramadan as an example of the kind of zeal and
discipline Christians should, but today rarely do, bring to Lenten
fasting. Islam also requires regular prayer — at least five times a
day for the observant Muslim. (While at the University of Pittsburgh,
I would regularly chance upon a Muslim student in a quiet corner of a
library "making salat" on a prayer rug.) How many Christians can claim
to set aside time for prayer so regularly? Muslims must give alms
(zakat), not just when they feel moved to do so but as a requisite
part of their religious practice; year by year they return a certain
percentage of their wealth to the community to even up the
inequalities that separate the "haves" from the "have nots." Do we
feel so obliged to bridge the gap between the rich and the poor in our
communities? Islamic life requires pilgrimage, an experience now
largely de-emphasized in modern Christian life. It requires bodily
acts of worship like bowing and prostrating, gestures often dismissed
as archaic to the "sophisticated" modern Christian. In short, for all
of our talk of "incarnational" Christianity, we are becoming a
religion less and less likely to enflesh our religious sentiments in
external expression. We stress thought and emotion over physicality,
enforcing a kind of neo-Gnosticism that sees religion primarily as a
"spiritual" sentiment, having little to do with bodily performance.
This is, I would say, a most unfortunate trend. Islam reminds us of
the need for physical religious enactment.
Fourth, highlight the Islamic emphasis on community life and on the
individual’s accountability to community standards. As Christianity in
the Western world becomes more atomized and Christian spirituality
more privatized, Islam provides a strong testimony to the power of
community. One of my Muslim students once remarked, "Wherever I go,
whether in the Islamic world or outside it, even if I cannot find a
local community of Muslims, I am always aware that I am part of a
worldwide community. This is always at the forefront of my mind. It
forges my whole identity. It guides my every action. The umma [Islamic
community] gives me strength, and I willingly give it my loyalty." In
a culture where commitment to religious community is becoming
increasingly rare, and accountability of any sort (whether to a
religious tradition or any other "authority") is seen almost as an
infringement of personal rights, the communocentric emphasis of Islam
can seem somewhat archaic. It should, however, challenge us Christians
in particular to revitalize our communal structures, even if that
means drawing boundaries between ourselves and "the world," boundaries
that have been blurred by encroaching secularization. In re-thinking
our definition of religious communities and re-shaping the dynamics of
life within them, we can learn some valuable lessons from the Muslim
experience.
Fifth, use dialogue with Islam as a way not only to increase our
appreciation of the Islamic tradition but also to deepen our
appreciation of the distinctive features of our own. Make no mistake
about it: despite sizeable areas of "common ground," there is a wide
theological chasm between Islam and Christianity. It was largely in
reaction to an often distorted presentation of Christian doctrine that
Islam formed its own doctrinal heritage. Islamic doctrine challenges
us to embrace anew those facets of Christian theology which
differentiate us from Muslims — especially the mystery of the Trinity
and the divine Sonship of Christ — and then to find new and ever more
insightful ways of articulating these dogmas. Simple repetition of
traditional formulas usually does not suffice to foster greater
understanding of Christianity among Muslims (or among Christians, for
that matter)! In questioning the central Christian doctrines, Islam
serves us well: it requires us to focus specifically on those
distinctive beliefs that are constitutive of our view of God and the
world and to find more effective ways of proclaiming and explaining
them both to those within the "household of Christianity" and to those
without.
Sixth, and finally, make personal contact with Muslim communities and
individuals. It is much more difficult to caricature people we know
than those we keep at a distance. Call the local Islamic center and
ask to be put on the mailing list. These centers often sponsor
lectures of public interest; attend one and talk to members of the
host community. Groups from the mosque and your church may want to
exchange visits. Social service programs can provide opportunities for
mosque and church to join together in a common cause. The
possibilities for such encounters abound and, if realized, usually
bear much good fruit.
Conclusion: On their course evaluation forms, two students in my
"Introduction to Islamic Civilization" wrote remarks that I found
especially gratifying. The first wrote, "When I signed up for this
course, I had nothing but disdain for Muslims; now I am actually able
to see the beauty of their religion." The other wrote, "Studying Islam
has made me better able to see what it means for me to say that I am
Christian." These students articulated well what I consider the two
main reasons for us to come to an appreciation of Islam. Doing so will
enable us not only to affirm this important "other" in our midst and
but also to clarify our own identity.
———————
For more information about Islam
http://english.islamway.com/
http://www.islamhouse.com/
http://www.discoverislam.com/
http://www.islambasics.com/index.php
http://english.islamway.com/
http://www.islamtoday.net/english/
http://www.islamweb.net/ver2/MainPage/indexe.php
http://www.sultan.org/
Contact Us At
***@gmail.com